5. As fire (Agni), he warms. He is the sun (Sūrya).
He is the bountiful 2 rain (Parjanya). He is the wind (Vāyu).
6. Like the spokes on the hub of a wheel,
Everything is established on Life ( prāṇa ):—
The Rig verses, the Yajus formulas, the Sāman chants,
The sacrifice, the nobility ( ksatra ) and the priesthood ( brahman )!
7. As the Lord of Creation (Prajāpati), thou movest in the womb.
’Tis thou thyself that art born again.
To thee, O Life, creatures here bring tribute— 1
Thou, who dwellest with living beings!
8. Thou art the chief bearer [of oblations] to the gods!
Thou art the first offering to the fathers!
Thou art the true practice of the seers,
Descendants of Atharvan and Aṅgiras!
9. Indra art thou, O Life, with thy brilliance!
Rudra art thou as a protector!
Thou movest in the atmosphere
As the sun (Sūrya), thou Lord of lights!
10. When thou rainest upon them,
Then these creatures of thine, O Life,
Are blissful, thinking:
“There will be food for all desire!”
11. A Vrātya 2 art thou, O Life, the only seer,
An eater, the real lord of all!
We are the givers of thy food!
Thou art the father of the wind (Mātariśvan).
12. That form of thine which abides in speech,
Which abides in hearing, which abides in sight,
And which is extended in the mind,
Make propitious! Go not away!
13. This whole world is in the control of Life—
E’en what is established in the third heaven!
As a mother her son, do thou protect [us]!
Grant to us prosperity ( śrī ) and wisdom ( prajñā )!’
1. Then Kausalya Āśvalāyana asked him [i. e. Pippalāda]:
[a] ‘Whence, Sir, is this life ( prāṇa ) born?
[b] How does it come into this body?
[c] And how does it distribute itself ( ātmānam ), and establish itself?
[d] Through what does it depart?
[e] How does it relate itself to the external?
[f] How with reference to the self?’
2. To him then he said: ‘You are asking questions excessively. But you are pre-eminently a Brahman 1 —methinks ( iti ). Therefore I tell you.
3. This life ( prāṇa ) is born from the Spirit (Ātman, Self).
As in the case of a person there is this shadow extended, so it is in this case. By the action of the mind [in one’s previous existence 2 ] it comes into this body.
4. As an overlord commands his overseers, saying: “Superintend such and such villages,” even so this life ( prāṇa ) controls the other life-breaths one by one.
5. The out-breath ( apāna ) is in the organs of excretion and generation. The life-breath ( prāṇa ) as such ( svayam ) establishes itself in the eye and ear, together with the mouth and nose. While in the middle is the equalizing breath ( samāna ), for it is this [breath] that equalizes [in distribution] whatever has been offered as food. 1 From this arise the seven flames. 2
6. In the heart, truly, is the self ( ātman ). Here there are those hundred and one arteries. 3 To each one of these belong a hundred smaller arteries. To each of these belong seventy-two thousand 4 branching arteries ( hitā ). Within them moves the diffused breath ( vyāna ).
7. Now, rising upward through one of these [arteries], 5 the up-breath ( udāna ) leads in consequence of good [work] ( puṇya ) to the good world; in consequence of evil ( pāpa ), to the evil world; in consequence of both, to the world of men.
8. The sun, verily, rises externally as life 7 ; for it is that which helps the life-breath in the eye. The divinity which is in the earth supports a person’s out-breath ( apāna ). What is between [the sun and the earth], namely space ( ākāśa ), is the equalizing breath ( samāna ). The wind (Vāyu) is the diffused breath ( vyāna ).
9. Heat ( tejas ), verily, is the up-breath ( udāna ). Therefore one whose heat has ceased goes to rebirth, with his senses ( indriya ) sunk in mind ( manas ).
10. Whatever is one’s thinking ( citta ), therewith he enters into life ( prāṇa ). His life joined with his heat, together with the self ( ātman ), leads to whatever world has been fashioned [in thought]. 8
11. The knower who knows life ( prāṇa ) thus—his offspring truly is not lost; he becomes immortal. As to this there is this verse ( śloka ):—
1. Then Sauryāyaṇin Gārgya asked him [i.e. Pippalāda]:—
[a] ‘Sir, what are they that sleep in a person here?
[b] What are they that remain awake in him?
[c] Which is the god ( deva ) that sees the dreams?
[d] Whose is the happiness?
[e] In whom, pray, are all things established?’
2. To him then he said: ‘O Gārgya, as the rays of the setting sun all become one in that orb of brilliance and go forth again and again when it rises, even so, verily, everything here becomes one in mind ( manas ), the highest god.
Therefore in that condition ( tarhi ) the person hears not, sees not, smells not, tastes not, touches not, speaks not, takes not, enjoys not, emits not, moves not about. “He sleeps!” they say.
3. Life’s fires, in truth, remain awake in this city.
The out-breath ( apāna ) is the Gārhapatya (Householder’s) fire. The diffused breath ( vyāna ) is the Anvāhāryapacana (Southern Sacrificial) fire. The in-breath ( prāṇa ) is the Āhavanīya (Oblation) fire, from “being taken” ( praṇayana ), since it is taken ( praṇīyate ) from the Gārhapatya fire. 1
4. The equalizing breath ( samāna ) is so called because it “equalizes” ( samain nayati ) the two oblations: the in-breathing and the out-breathing ( ucchvāsa-niḥśvāsa ). The mind, verily, indeed, is the sacrificer. The fruit of the sacrifice is the up-breath ( udāna ). It leads the sacrificer to Brahma day by day.
5. There, in sleep, that god experiences greatness. Whatever object has been seen, he sees again; whatever has been heard, he hears again. That which has been severally experienced in different places and regions, he severally experiences again and again. Both what has been seen and what has not been seen, both what has been heard and what has not been heard, both what has been experienced and what has not been experienced, both the real ( sat ) and the unreal ( a-sat )—he sees all. He sees it, himself being all.
6. When he is overcome with brilliance ( tejas ), then that god sees no dreams; then here in this body arises this happiness ( sukha ).
7. As birds resort to a tree for a resting-place, even so, O friend, it is to the supreme Soul (Ātman) that everything here resorts 1 :—
8. Earth and the elements ( mātra ) of earth, water and the elements of water, heat ( tejas ) and the elements of heat, wind and the elements of wind, space and the elements of space, sight and what can be seen, hearing and what can be heard, smell and what can be smelled, taste and what can be tasted, the skin and what can be touched, speech and what can be spoken, the hands and what can be taken, the organ of generation and what can be enjoyed, the anus and what can be excreted, the feet and what can be walked, mind ( manas ) and what can be perceived, intellect ( buddhi ) and what can be conceived, egoism ( ahaṁkāra ) and what can be connected with “me,” thought ( citta ) and what can be thought, brilliance ( tejas ) and what can be illumined, life-breath ( prāṇa ) and what can be supported.
9. Truly, this seer, toucher, hearer, smeller, taster, thinker ( mantr ), conceiver ( boddhṛ ), doer, the conscious self ( vijñānātman ), the person—his resort is in the supreme imperishable Soul (Ātman, Self).
10. Verily, O friend! he who recognizes that shadowless, bodiless, bloodless, pure Imperishable, arrives at the Imperishable itself. He, knowing all, becomes the All. On this there is the verse ( śloka ):—
1. Then Śaibya Satyakāma asked him [i.e. Pippalāda]: ‘Verily, Sir, if some one among men here should meditate on the syllable Om until the end of his life, which world, verily, does he win thereby?’
2. To him then he said: ‘Verily, O Satyakāma, that which is the syllable Om is both the higher and the lower Brahma. 1
Therefore with this support, in truth, a knower reaches one or the other.
3. If he meditates on one element [namely a ], having been instructed by that alone he quickly comes into the earth [after death]. The Rig verses lead him to the world of men. There, united with austerity, chastity, and faith, he experiences greatness.
4. Now, if he is united in mind with two elements [namely a + u ], he is led by the Yajus formulas to the intermediate space, to the world of the moon. Having experienced greatness in the world of the moon, he returns hither again.
5. Again, he who meditates on the highest Person (Purusha) with the three elements of the syllable Om [namely a + u + m ], is united with brilliance ( tejas ) in the sun. As a snake is freed from its skin, even so, verily, is he freed from sin ( pāpman ). He is led by the Sāman chants to the world of Brahma. He beholds the Person that dwells in the body and that is higher than the highest living complex. As to this there are these two verses ( śloka ):—
6. The three elements are deadly when employed
One after the other, separately.
In actions external, internal, or intermediate
When they are properly employed, the knower trembles not.
7. With the Rig verses, to this world; with the Sāman chants, to the intermediate space;
With the Yajus formulas, to that which sages ( kavi ) recognize;
With the syllable Om in truth as a support, the knower reaches That
Which is peaceful, unaging, immortal, fearless, and supreme!’
1. Then Sukeśan Bhāradvāja asked him [i.e. Pippalāda]: ‘Sir, Hiraṇyanābha, a prince of the Kośalas, came to me and asked this question: “Bhāradvāja, do you know the Person with the sixteen parts?” I said to the youth: “I know him not. If I had known him, would I not have told you? Verily, he dries up even to the roots, who speaks untruth. Therefore it is not proper that I should speak untruth.” In silence he mounted his chariot and departed.
I ask it of you: “Where is that Person?” ’
2. To him he then said: ‘Even here within the body, O friend, is that Person in whom they say the sixteen parts arise.
3. He [i.e. the Person] thought to himself: “In whose departure shall I be departing? In whose resting firm, verily, shall I be resting firm?”
4. He created life ( prāṇa ); from life, faith ( śraddhā ), space ( kha ), wind, light, water, earth, sense-faculty ( indriya ), mind, food; from food, virility, austerity, sacred sayings ( mantra ), sacrifice, the worlds; and in the worlds, name [i. e. the individual].
5. As these flowing rivers that tend toward the ocean, on reaching the ocean, disappear, their name and form ( nāma-rūpa ) are destroyed, and it is called simply “the ocean”—even so of this spectator these sixteen parts that tend toward the Person, on reaching the Person, disappear, their name and form are destroyed, and it is called simply “the Person.” That one continues without parts, immortal! As to that there is this verse:—
7. To them then he [i.e. Pippalāda] said: ‘Thus far, in truth, I know that supreme Brahma. There is naught higher than It.’
8. They praised him and said: ‘You truly are our father—you who lead us across to the shore beyond ignorance.’
Adoration to the supreme seers!
Adoration to the supreme seers!
1. Om !—This syllable 1 is this whole world.
Its further explanation is:—
The past, the present, the future—everything is just the word Om.
And whatever else that transcends threefold time 2 —that, too, is just the word Om.
2. For truly, everything here is Brahma; this self ( ātman ) is Brahma. This same self has four fourths.
3. The waking state ( jāgarita-sthāna ), outwardly cognitive, having seven limbs, 3 having nineteen mouths, 4 enjoying the gross ( sthūla-bhuj ), the Common-to-all-men ( vaiśvānara ), is the first fourth.
4. The dreaming state ( svapna-sthāna ), inwardly cognitive, having seven limbs, having nineteen mouths, enjoying the exquisite ( pravivikta-bhuj ), the Brilliant ( taijasa ), is the second fourth.
5. If one asleep desires no desire whatsoever, sees no dream whatsoever, 1 that is deep sleep ( suṣupta ).
The deep-sleep state ( suṣupta-sthāna ), unified ( ekī-bhūta ), 2 just ( eva ) a cognition-mass ( prajñāna-ghana ), 3 consisting of bliss ( ānanda-maya ), 4 enjoying bliss ( ānanda-bhuj ), whose mouth is thought ( cetas -), the Cognitional ( prājña ), is the third fourth.
6. This is the lord of all ( sarveśvara ). 5 This is the all-knowing ( sarva-jña ). 6 This is the inner controller ( antar-yāmin ). 7 This is the source ( yoni ) 8 of all, for this is the origin and the end ( prabhavāpyayau ) 9 of beings.
7. Not inwardly cognitive ( antaḥ-prajña ), not outwardly cognitive ( bahiḥ-prajña ), not both-wise cognitive ( ubhayataḥ-prajña ), not a cognition-mass ( prajñāna-ghana ), not cognitive ( prajña ), not non-cognitive ( a-prajña ), unseen ( a-dṛṣṭa ), with which there can be no dealing ( a-vyavahārya ), ungraspable ( a-grāhya ), having no distinctive mark ( a-lakṣaṇa ), non-thinkable ( a-cintya ), that cannot be designated ( a-vyapadeśya ), the essence of the assurance of which is the state of being one with the Self 10 ( ekātmya-pratyaya-sāra ), the cessation of development ( prapañcopaśama ), tranquil ( śānta ), benign ( śiva ), without a second ( a-dvaita )—[such] they think is the fourth. 11 He is the Self (Ātman). He should be discerned.
8. This is the Self with regard to the word Om, with regard to its elements. The elements ( mātra ) are the fourths; the fourths, the elements: the letter a, the letter u, the letter m. 1
9. The waking state, the Common-to-all-men, is the letter a, the first element, from āpti (‘obtaining’) or from ādimatvā (‘being first’).
He obtains, verily, indeed, all desires, he becomes first—he who knows this.
10. The sleeping state, the Brilliant, is the letter u, the second element, from utkarṣa (‘exaltation’) or from ubhayatvā (‘intermediateness’).
He exalts, verily, indeed, the continuity of knowledge; and he becomes equal 2 ( samāna ); no one ignorant of Brahma is born in the family of him who knows this.
11. The deep-sleep state, the Cognitional, is the letter m, the third element, from miti (‘erecting’) or from apīti 3 (‘immerging’).
He, verily, indeed, erects ( minoti ) this whole world, 4 and he becomes its immerging—he who knows this.
12. The fourth is without an element, with which there can be no dealing, the cessation of development, benign, without a second.
Thus Om is the Self (Ātman) indeed.
He who knows this, with his self enters the Self 5 —yea, he who knows this!
1. Discoursers on Brahma ( brahma-vādin ) say:—
What is the cause? Brahma? 1 Whence are we born?
Whereby do we live? And on what are we established?
Overruled by whom, in pains and pleasures,
Do we live our various conditions, O ye theologians ( brahmavid )?
2. Time ( kāla ), or inherent nature ( sva-bhāva ), or necessity ( niyati ), or chance ( yadṛcchā ),
Or the elements ( bhūta ), or a [female] womb ( yoni ), or a [male] person ( puruṣa ) are to be considered [as the cause];
Not a combination of these, because of the existence of the soul ( ātman ).
The soul certainly is impotent over the cause of pleasure and pain.
3. Those who have followed after meditation ( dhyāna ) and abstraction ( yoga )
Saw the self-power ( ātma-śakti ) of God ( deva ), hidden in his own qualities ( guṇa ).
He is the One who rules over all these causes,
From ‘time’ to ‘the soul.’
4. We understand him [as a wheel] with one felly, with a triple 2 tire,
With sixteen end-parts, 3 fifty spokes, 4 twenty counter-spokes, 5
With six sets of eights, 1 whose one rope 2 is manifold,
Which has three different paths, 3 whose one illusion ( moha ) 4 has two conditioning causes. 5
5. We understand him as a river of five streams 6 from five sources, 7 impetuous and crooked,
Whose waves are the five vital breaths, whose original source is fivefold perception ( buddhi ),
With five whirlpools, 8 an impetuous flood of fivefold misery,
Divided into five distresses, 9 with five branches.
6. In this which vitalizes all things, which appears in all things, the Great—
In this Brahma-wheel the soul ( haṁsa ) flutters about,
Thinking that itself ( ātmānam ) and the Actuator are different.
When favored by Him, it attains immortality.
7. This has been sung as the supreme Brahma.
In it there is a triad. 10 It is the firm support, the Imperishable.
By knowing what is therein, Brahma-knowers
Become merged in Brahma, intent thereon, liberated from the womb [i. e. from rebirth].
8. That which is joined together as perishable and imperishable,
As manifest and unmanifest—the Lord ( īśa, Potentate) supports it all.
Now, without the Lord the soul ( ātman ) is bound, because of being an enjoyer;
By knowing God ( deva ) one is released from all fetters.
9. There are two unborn ones: the knowing [Lord] and the unknowing [individual soul], the Omnipotent and the impotent.
She [i. e. Nature, Prakṛiti], too, is unborn, who is connected with the enjoyer and objects of enjoyment.
Now, the soul ( ātman ) is infinite, universal, inactive.
When one finds out this triad, that is Brahma.
10. What is perishable, is Primary Matter ( pradhāna ). What is immortal and imperishable, is Hara (the ‘Bearer,’ the soul).
Over both the perishable and the soul the One God ( deva ) rules,
By meditation upon Him, by union with Him, and by entering into His being
More and more, there is finally cessation from every illusion ( māyā-nivṛtti ).
11. By knowing God ( deva ) there is a falling off of all fetters;
With distresses destroyed, there is cessation of birth and death.
By meditating upon Him there is a third stage at the dissolution of the body,
Even universal lordship; being absolute ( kevala ), his desire is satisfied.
12. That Eternal should be known as present in the self ( ātmasaṁstha ).
Truly there is nothing higher than that to be known.
When one recognizes the enjoyer, the object of enjoyment, and the universal Actuator,
All has been said. This is the threefold Brahma.
13. As the material form ( mūrti ) of fire when latent in its source [i.e. the fire-wood]
Is not perceived—and yet there is no evanishment of its subtile form ( liṅga )—
But may be caught again by means of the drill in its source,
So, verily, both [the universal and the individual Brahma] are [to be found] in the body by the use of Om.
15. As oil in sesame seeds, as butter in cream,
As water in river-beds, and as fire in the friction-sticks,
So is the Soul (Ātman) apprehended in one’s own soul,
If one looks for Him with true austerity ( tapas ).
16. The Soul (Ātman), which pervades all things
As butter is contained in cream,
Which is rooted in self-knowledge and austerity—
This is Brahma, the highest mystic teaching ( upaniṣad )! 1
This is Brahma, the highest mystic teaching!
4. The sages of the great wise sage
Control their mind, and control their thoughts.
The One who knows the rules has arranged the priestly functions.
Mighty is the chorus-praise of the god Savitṛi. 4
5. I join your ancient prayer ( brahma pūrvyam ) with adorations!
My verses go forth like suns upon their course.
All the sons of the immortal listen,
Even those who ascended to heavenly stations! 5
8. Holding his body steady with the three [upper parts 2 ] erect,
And causing the senses with the mind to enter into the heart,
A wise man with the Brahma-boat should cross over
All the fear-bringing streams.
9. Having repressed his breathings here in the body, and having his movements checked,
One should breathe through his nostrils with diminished breath.
Like that chariot yoked with vicious horses, 3
His mind the wise man should restrain undistractedly.
10. In a clean level spot, free from pebbles, fire, and gravel,
By the sound of water and other propinquities
Favorable to thought, not offensive to the eye,
In a hidden retreat protected from the wind, one should practise Yoga.
11. Fog, smoke, sun, fire, wind,
Fire-flies, lightning, a crystal, a moon—
These are the preliminary appearances,
Which produce the manifestation of Brahma in Yoga.
12. When the fivefold quality of Yoga has been produced,
Arising from earth, water, fire, air, and space, 4
No sickness, no old age, no death has he
Who has obtained a body made out of the fire of Yoga.
13. Lightness, healthiness, steadiness, 5
Clearness of countenance and pleasantness of voice,
Sweetness of odor, and scanty excretions—
These, they say, are the first stage in the progress of Yoga.
14. Even as a mirror stained by dust
Shines brilliantly when it has been cleansed,
So the embodied one, on seeing the nature of the Soul (Ātman),
Becomes unitary, his end attained, from sorrow freed.
15. When with the nature of the self, as with a lamp,
A practiser of Yoga beholds here the nature of Brahma,
Unborn, steadfast, from every nature free—
By knowing God ( deva ) one is released from all fetters!
16. That God faces all the quarters of heaven.
Aforetime was he born, and he it is within the womb.
He has been born forth. He will be born.
He stands opposite creatures, having his face in all directions. 1
17. The God who is in fire, who is in water, who has entered into the whole world, who is in plants, who is in trees—to that God be adoration!—yea, be adoration!
1. The One spreader of the net, who rules with his ruling powers,
Who rules all the worlds with his ruling powers,
The one who alone stands in their arising and in their continued existence—
They who know That, become immortal.
2. For truly, Rudra (the Terrible) is the One—they stand not for a second—
Who rules all the worlds with his ruling powers.
He stands opposite creatures. He, the Protector,
After creating all beings, merges them together at the end of time.
3. Having an eye on every side and a face on every side,
Having an arm on every side and a foot on every side,
The One God forges 1 together with hands, with wings,
Creating the heaven and the earth. 2
4. He who is the source and origin of the gods,
The ruler of all, Rudra, the great seer,
Who of old created the Golden Germ (Hiraṇyagarbha)—
May He endow us with clear intellect! 3
7. Higher than this 5 is Brahma. The Supreme, the Great,
Hidden in all things, body by body,
The One embracer of the universe—
By knowing Him as Lord ( īś ) men become immortal.
8. I know this mighty Person (Purusha)
Of the color of the sun, beyond darkness.
Only by knowing Him does one pass over death.
There is no other path for going there. 6
9. Than whom there is naught else higher,
Than whom there is naught smaller, naught greater,
The One stands like a tree established in heaven. 7
By Him, the Person, this whole world is filled. 8
10. That which is beyond this world
Is without form and without ill.
They who know That, become immortal;
But others go only to sorrow. 1
13. A Person of the measure of a thumb is the inner soul ( antarātman ),
Ever seated in the heart of creatures.
He is framed by the heart, by the thought, by the mind.
They who know That, become immortal. 4
19. Without foot or hand, he is swift and a seizer!
He sees without eye; he hears without ear!
He knows whate’er is to be known; him there is none who knows!
Men call him the Great Primeval Person.
20. More minute than the minute, greater than the great,
Is the Soul (Ātman) that is set in the heart of a creature here.
One beholds Him as being without the active will, and becomes freed from sorrow—
When through the grace ( prasāda ) of the Creator he sees the Lord ( īś ) and his greatness. 3
21. I know this undecaying, primeval
Soul of all, present in everything through immanence,
Of whose exemption from birth they speak—
For the expounders of Brahma ( brahma-vādin ) speak of Him as eternal.
1. The One who, himself without color, by the manifold application of his power ( śakti-yoga )
Distributes many colors in his hidden purpose,
And into whom, its end and its beginning, the whole world dissolves—He is God ( deva )!
May He endow us with clear intellect!
4. Thou art the dark-blue bird and the green [parrot] with red eyes.
Thou hast the lightning as thy child. Thou art the seasons and the seas.
Having no beginning, thou dost abide with immanence,
Wherefrom all beings are born.
5. With the one unborn female, red, white, and black, 3
Who produces many creatures like herself,
There lies the one unborn male 4 taking his delight.
Another unborn male 5 leaves her with whom he has had his delight.
6. Two birds, fast bound companions,
Clasp close the self-same tree.
Of these two, the one 6 eats sweet fruit;
The other 7 looks on without eating. 8
7. On the self-same tree a person, sunken,
Grieves for his impotence, deluded;
When he sees the other, the Lord ( īś ), contented,
And his greatness, he becomes freed from sorrow. 9
1 8. That syllable of the sacred hymn ( ṛc, Rig-Veda) whereon, in highest heaven,
All the gods are seated—
Of what avail is the sacred hymn ( ṛc, Rig-Veda) to him who knows not That?
They, indeed, who know That, are here assembled. 1
9. Sacred poetry ( chandas ), the sacrifices, the ceremonies, the ordinances,
The past, the future, and what the Vedas declare—
This whole world the illusion-maker ( māyin ) projects out of this [Brahma].
And in it by illusion ( māyā ) the other 2 is confined.
10. Now, one should know that Nature (Prakṛiti) is illusion ( māyā ).
And that the Mighty Lord ( maheśvara ) is the illusionmaker ( māyin ).
This whole world is pervaded
With beings that are parts of Him.
11. The One who rules over every single source,
In whom this whole world comes together and dissolves,
The Lord ( īśāna ), the blessing-giver, God ( deva ) adorable—
By revering Him one goes for ever to this peace ( śānti ).
12. He who is the source and origin of the gods,
The ruler of all, Rudra (the Terrible), the great seer,
Who beheld the Golden Germ (Hiraṇyagarbha) when he was born—
May He endow us with clear intellect! 3
13. Who is the overlord of the gods,
On whom the worlds do rest,
Who is lord of biped and quadruped here—
To what god will we give reverence with oblations? 4
14. More minute than the minute, in the midst of confusion
The Creator of all, of manifold forms,
The One embracer of the universe— 5
By knowing Him as kindly ( śiva ) one attains peace forever.
15. He indeed is the protector of the world in time,
The overlord of all, hidden in all things,
With whom the seers of Brahma and the divinities are joined in union.
By knowing Him thus, one cuts the cords of death.
16. By knowing as kindly ( śiva ) Him who is hidden in all things,
Exceedingly fine, like the cream that is finer than butter,
The One embracer of the universe—
By knowing God ( deva ) one is released from all fetters.
17. That God, the All-worker, the Great Soul ( mahātman ),
Ever seated in the heart of creatures,
Is framed by the heart, by the thought, by the mind—
They who know That, become immortal. 1
18. When there is no darkness, 2 then there is no day or night,
Nor being, nor non-being, only the Kindly One ( śiva ) alone.
That is the Imperishable. ‘That [is the] desirable [splendor] of Savitṛi (the Sun).’ 3
And from that was primeval Intelligence ( prajñā ) created.
20. His form is not to be beheld.
No one soever sees Him with the eye.
They who thus know Him with heart and mind
As abiding in the heart, become immortal. 5
22. Injure us not in child or grandchild, nor in life!
Injure us not in cattle! Injure us not in horses!
Slay not our strong men in anger, O Rudra!
With oblations ever we call upon thee. 1
1. In the imperishable, infinite, supreme Brahma are two things;
For therein are knowledge and ignorance placed hidden.
Now, ignorance is a thing perishable, but knowledge is a thing immortal.
And He who rules the ignorance and the knowledge is another,
2. [Even] the One who rules over every single source,
All forms and all sources;
Who bears in his thoughts, and beholds when born,
That red ( kapila 2 ) seer who was engendered in the beginning.
3. That God spreads out each single net [of illusion] manifoldly,
And draws it together here in the world. 3
Thus again, having created his Yatis, 4 the Lord ( īśa ),
The Great Soul ( mahātman ), exercises universal overlordship.
4. As the illumining sun shines upon
All regions, above, below, and across,
So that One God, glorious, adorable,
Rules over whatever creatures are born from a womb.
5. The source of all, who develops his own nature,
Who brings to maturity whatever can be ripened,
And who distributes all qualities ( guṇa )—
Over this whole world rules the One.
6. That which is hidden in the secret of the Vedas, even the Upanishads—
Brahmā knows That as the source of the sacred word ( brahman ).
The gods and seers of old who knew That,
They, [coming to be] of Its nature, verily, have become immortal.
7. Whoever has qualities ( guṇa, distinctions) is the doer of deeds that bring recompense;
And of such action surely he experiences the consequence.
Undergoing all forms, characterized by the three Qualities 1 treading the three paths, 2
The individual self 3 roams about 4 according to its deeds ( karman ).
8. He is of the measure of a thumb, of sun-like appearance,
When coupled with conception ( saṁkalpa ) and egoism ( ahaṁkāra ).
But with only the qualities of intellect and of self,
The lower [self] appears of the size of the point of an awl
11. By the delusions ( moha ) of imagination, touch, and sight,
And by eating, drinking, and impregnation there is a birth and development of the self ( ātman ).
According unto his deeds ( karman ) the embodied one successively
Assumes forms in various conditions.
12. Coarse and fine, many in number,
The embodied one chooses forms according to his own qualities.
[Each] subsequent cause of his union with them is seen to be
Because of the quality of his acts and of himself.
13. Him who is without beginning and without end, in the midst of confusion,
The Creator of all, of manifold form,
The One embracer of the universe 5 —
By knowing God ( deva ) one is released from all fetters. 6
14. Him who is to be apprehended in existence, who is called ‘incorporeal,’
The maker of existence ( bhāva ) and non-existence, the kindly one ( śiva ),
God ( deva ), the maker of the creation and its parts—
They who know Him, have left the body behind.
1. Some sages discourse of inherent nature ( sva-bhāva );
Others likewise, of time. 1 Deluded men!
It is the greatness of God in the world
By which this Brahma-wheel is caused to revolve.
2. He by whom this whole world is constantly enveloped
Is intelligent, the author of time, possessor of qualities ( guṇin ), omniscient.
Ruled o’er by Him, [his] work ( karman ) 2 revolves—
This which is regarded as earth, water, fire, air, and space! 3
3. He creates this work, and rests again.
Having entered into union ( yoga ) with principle ( tattva ) after principle,
With one, with two, with three, or with eight, 4
With time, too, and the subtile qualities of a self—
4. He begins with works which are connected with qualities ( guṇa ),
And distributes all existences ( bhāva ). 5
In the absence of these (qualities) there is a disappearance of the work that has been done.
[Yet] in the destruction of the work he continues essentially other [than it].
5. The beginning, the efficient cause of combinations,
He is to be seen as beyond the three times ( kāla ), 1 without parts ( a-kala ) too!
Worship Him as the manifold, the origin of all being,
The adorable God who abides in one’s own thoughts, the primeval.
6. Higher and other than the world-tree, 2 time, and forms
Is He from whom this expanse proceeds.
The bringer of right ( dharma ), the remover of evil ( pāpa ), the lord of prosperity—
Know Him as in one’s own self ( ātma-stha ), as the immortal abode of all.
7. Him who is the supreme Mighty Lord ( maheśvara ) of lords,
The supreme Divinity of divinities,
The supreme Ruler of rulers, paramount,
Him let us know as the adorable God, the Lord ( īś ) of the world.
8. No action or organ of his is found;
There is not seen his equal, nor a superior.
His high power ( śakti ) is revealed to be various indeed;
And innate is the working of his intelligence and strength.
9. Of Him there is no ruler in the world,
Nor lord; nor is there any mark ( liṅga ) of Him.
He is the Cause ( kāraṇa ), lord of the lords of sense-organs.
Of Him there is no progenitor, nor lord.
10. The one God who covers himself,
Like a spider, with threads
Produced from Primary Matter ( pradhāna ), according to his own nature ( svabhāvatas )—
May He grant us entiance into Brahma!
11. The one God, hidden in all things,
All-pervading, the Inner Soul of all things,
The overseer of deeds ( karman ), in all things abiding,
The witness, the sole thinker, 3 devoid of qualities ( nir-guṇa ),
12. The one controller of the inactive many,
Who makes the one seed manifold—
The wise who perceive Him as standing in one’s self—
They, and no others, have eternal happiness. 4
13. Him who is the constant among the inconstant, the intelligent among intelligences,
The One among many, who grants desires, 1
That Cause, attainable by discrimination and abstraction ( sāṅkhya-yoga )—
By knowing God, one is released from all fetters! 2
14. The sun shines not there, nor the moon and stars;
These lightnings shine not, much less this [earthly] fire!
After Him, as He shines, doth everything shine.
This whole world is illumined with his light. 3
15. The one soul ( haṁsa ) in the midst of this world—
This indeed is the fire which has entered into the ocean.
Only by knowing Him does one pass over death.
There is no other path for going there. 4
16. He who is the maker of all, the all-knower, self-sourced,
Intelligent, the author of time, possessor of qualities, omniscient, 5
Is the ruler of Primary Matter ( pradhāna ) and of the spirit ( ksetra-jña ), the lord of qualities ( guṇa ),
The cause of transmigration ( saṁsāra ) and of liberation ( mokṣa ), of continuance and of bondage.
17. Consisting of That, immortal, existing as the Lord,
Intelligent, omnipresent, the guardian of this world,
Is He who constantly rules this world.
There is no other cause found for the ruling.
18. To Him who of old creates Brahmā,
And who, verily, delivers to him the Vedas—
To that God, who is lighted by his own intellect, 6
Do I, being desirous of liberation, resort as a shelter—
21. By the efficacy of his austerity and by the grace of God ( devaprasāda )
The wise Śvetāśvatara in proper manner declared Brahma
Unto the ascetics of the most advanced stage as the supreme means of purification—
This which is well pleasing to the company of seers.
22. The supreme mystery in the Veda’s End (Vedānta),
Which has been declared in former time,
Should not be given to one not tranquil,
Nor again to one who is not a son or a pupil. 2
23. To him who has the highest devotion ( bhakti ) for God,
And for his spiritual teacher ( guru ) even as for God,
To him these matters which have been declared
Become manifest [if he be] a great soul ( mahātman )—
Yea, become manifest [if he be] a great soul!
1. That which for the ancients was [merely] a building up [of sacrificial fires] was, verily, a sacrifice to Brahma. 1 Therefore with the building of these sacrificial fires the sacrificer should meditate upon the Soul (Ātman). So, verily, indeed, does the sacrifice become really complete and indeficient.
Who is he that is to be meditated upon?
He who is called Life ( prāṇa )!
A tale thereof:—
2. Verily, a king, Bṛihadratha by name, after having established his son in the kingdom, reflecting that this body is non-eternal, reached the state of indifference towards the world ( vairāgya ), and went forth into the forest. There he stood, performing extreme austerity, keeping his arms erect, looking up at the sun.
At the end of a thousand [days] 2 there came into the presence of the ascetic, the honorable knower of the Soul (Ātman), Śākāyanya, like a smokeless fire, burning as it were with glow. ‘Arise! Arise! Choose a boon!’ said he to the king.
He did obeisance to him and said: ‘Sir, I am no knower of the Soul (Ātman). You are one who knows its true nature, we have heard. So, do you tell us.’
‘Such things used to occur! Very difficult [to answer] is this question! Aikshvāka, choose other desires!’ said Śākāyanya.
With his head touching that one’s feet, the king uttered this speech:—
3. ‘Sir, in this ill-smelling, unsubstantial body, which is a conglomerate of bone, skin, muscle, marrow, flesh, semen, blood, mucus, tears, rheum, feces, urine, wind, bile, and phlegm, what is the good of enjoyment of desires? In this body, which is afflicted with desire, anger, covetousness, delusion, fear, despondency, envy, separation from the desirable, union with the undesirable, hunger, thirst, senility, death, disease, sorrow, and the like, what is the good of enjoyment of desires?
4. And we see that this whole world is decaying, as these gnats, mosquitoes, and the like, the grass, and the trees that arise and perish.
But, indeed, what of these? There are others superior, great warriors, some world-rulers, Sudyumna, Bhūridyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vadhryaśva, Aśvapati, Śaśabindu, Hariścandra, Ambarīsha, Nahusha, Śaryāti, Yayāti, Anaraṇya, Ukshasena, and the rest; kings, too, such as Marutta, Bharata, and others. With a crowd of relatives looking on, they renounced great wealth and went forth from this world into that.
But, indeed, what of these? There are others superior. We see the destruction of Gandharvas (demigods), Asuras (demons), Yakshas (sprites), Rākshasas (ogres), Bhūtas (ghosts), spirit-bands, goblins, serpents, vampires, and the like.
But, indeed, what of these? Among other things, there is the drying up of great oceans, the falling away of mountain peaks, the deviation of the fixed pole-star, the cutting of the wind-cords [of the stars], the submergence of the earth, the retreat of the celestials from their station.
In this sort of cycle of existence ( saṁsāra ) what is the good of enjoyment of desires, when after a man has fed on them there is seen repeatedly his return here to earth?
Be pleased to deliver me. In this cycle of existence I am like a frog in a waterless well. Sir, you are our way of escape—yea, you are our way of escape!’
1. Then the honorable Śākāyanya, well pleased, said to the king: ‘Great king Bṛihadratha, banner of the family of Ikshvāku, speedily will you who are renowned as “Swift Wind” (Marut) attain your purpose and become a knower of the Soul (Ātman)!
This one, assuredly, indeed, is your own self ( ātman ).’
‘Which one is it, Sir?’
Then he said to him:—
2. ‘Now, he who, without stopping the respiration, goes aloft and who, moving about, yet unmoving, dispels darkness—he is the Soul (Ātman). Thus said the honorable Maitri. For thus has it been said 2 : “Now, that serene one who, rising up out of this body, reaches the highest light and appears with his own form—he is the Soul (Ātman),” said he. “That is the immortal, the fearless. That is Brahma.”
3. Now, indeed, O king, this is the Brahma-knowledge, even the knowledge contained in all the Upanishads, as declared to us by the honorable Maitri. I will narrate it to you.
Now, the Vālakhilyas are reputed as free from evil, of resplendent glory, living in chastity. Now, they said to Kratu Prajāpati 3 : “Sir, this body is like a cart without intelligence ( a-cetana ). To what supersensuous being, forsooth, belongs such power whereby this sort of thing is set up in the possession of this sort of intelligence? Or, in other words, who is its driver? Sir, tell us what you know!”
Then he said to them:—
4. “He, assuredly, indeed, who is reputed as standing aloof, like those who, among qualities, abstain from intercourse with them—He, verily, is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, independent. He abides in his own greatness. By him this body is set up in possession of intelligence; or, in other words, this very one, verily, is its driver.”
Then they said: “Sir, how by this kind of indifferent being is this sort of thing set up in possession of intelligence? Or, in other words, how is this one its driver?”
Then he said to them:—
5. “Verily, that subtile, ungraspable, invisible one, called the Person, turns in here [in the body] with a part [of himself] without there being any previous awareness, even as the awakening of a sleeper takes place without there being any previous awareness.
Now, assuredly, indeed, that part of Him is what the intelligence-mass here in every person is—the spirit ( kṣetrajña, ‘knower-of-the-body’) which has the marks of conception, determination, and self-conceit ( abhimāna ), Prajāpati (Lord of Creation) under the name of individuality. 1
By Him, as intelligence, this body is set up in possession of intelligence; or, in other words, this very one is its driver.”
Then they said: “Sir, if by this kind of indifferent being this kind of body is set up in possession of intelligence, still how, in other words, is this one its driver?”
Then he said to them:—
6. “Verily, in the beginning Prajāpati stood alone. He had no enjoyment, being alone. He then, by meditating upon himself ( ātmānam ), created numerous offspring.
[a] He saw them inanimate and lifeless, like a stone, standing like a post. He had no enjoyment. He then thought to himself: ‘Let me enter within, in order to animate them.’
[b] He made himself like wind and sought to enter within. As one, he was unable. So he divided himself fivefold—he who is spoken of as the Prāṇa breath, the Apāna breath, the Samāna breath, the Udāna breath, the Vyāna breath.
Now, that breath which passes up—that, assuredly, is the Prāṇa breath. Now, that which passes down—that, assuredly, is the Apāna breath. Now, that, verily, by which these two are supported—that, assuredly, is the Vyāna breath. Now, that which conducts into the Apāna breath [what is] the coarsest element of food and distributes ( sam-ā-nayati ) in each limb [what is] the most subtile—that, assuredly, is named the Samāna breath. It is a higher form of the Vyāna breath, and between them is the production of the Udāna breath. Now, that which ‘belches forth and swallows down what has been drunk and eaten’—that, assuredly, is the Udāna breath.
[c] Now, the Upāṁśu vessel is over against the Antaryāma vessel, and the Antaryāma vessel over against the Upāṁśu vessel. Between these two, God ( deva ) generated heat. The heat is a person, 1 and a person is the universal fire (Agni Vaiśvānara). It has elsewhere 2 been said: ‘This is the universal fire, namely that which is here within a person, by means of which the food that is eaten is cooked. It is the noise thereof that one hears on covering the ears thus. 3 When he [i. e. a person] is about to depart, one hears not this sound.’
‘He, verily, having divided himself fivefold, is hidden away in secret—He who consists of mind, whose body is life ( prāṇa ), whose form is light, whose conception is truth, whose soul is space.’ 4
[d] Verily, not having attained his purpose, He thought to himself from within the heart here: ‘Let me enjoy objects.’ Thence, having pierced these openings, He goes forth and ‘enjoys objects with five reins.’ These reins of his are the organs of perception. His steeds are the organs of action. The body is the chariot. The charioteer is the mind. The whip is made of one’s character ( prakṛti-maya ). By Him forsooth driven, this body goes around and around, like the wheel [driven] by the potter. So, this body is set up in possession of consciousness; or, in other words, this very one is its driver.
7. Verily, this Soul (Ātman)—poets declare—wanders here on earth from body to body, unovercome, as it seems, by the bright or the dark fruits of action. He who on account of his unmanifestness, subtilty, imperceptibility, incomprehensibility, and selflessness is [apparently] unabiding and a doer in the unreal—he, truly, is not a doer, and he is abiding. Verily, he is pure, steadfast and unswerving, stainless, unagitated, desireless, fixed like a spectator, and self-abiding. As an enjoyer of righteousness, he covers himself ( ātmānam ) with a veil made of qualities; [but] he remains fixed—yea, he remains fixed!”
1. Then they said: “Sir, if thus you describe the greatness of this Soul (Ātman), there is still another, different one. Who is he, called soul ( ātman ), who, being overcome by the bright or the dark fruits of action ( karman ), enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites ( dvandva )?”
2. [Then he said:] “There is indeed another, different soul, called ‘the elemental soul’ ( bhūtātman )—he who, being overcome by the bright or the dark fruits of action, enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites.
The further explanation of this is:—
The five subtile substances ( tan-mātra ) 1 are spoken of by the word ‘element’ ( bhūta ). Likewise, the five gross elements ( mahā-bhūta ) are spoken of by the word ‘element.’ Now, the combination of these is said to be ‘the body’ ( śarīra ). Now, he, assuredly, indeed, who is said to be in ‘the body’ is said to be ‘the elemental soul.’ Now, its immortal soul ( ātman ) is like ‘the drop of water on the lotus leaf.’ 2
This [elemental soul], verily, is overcome by Nature’s ( prakṛti ) qualities ( guṇa ).
Now, because of being overcome, he goes on to confusedness; because of confusedness, he sees not the blessed Lord ( prabhu ), the causer of action, who stands within oneself ( ātma-stha ). Borne along and defiled by the stream of Qualities ( guṇa ), unsteady, wavering, bewildered, full of desire, distracted, this one goes on to the state of self-conceit ( abhimānatva ). In thinking ‘This is I’ and ‘That is mine,’ he binds himself with his self, as does a bird with a snare.
Consequently ( anu ) ‘being overcome by the fruits of his action, he enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites.’ ”
“Which one is this?”
Then he said to them:—
3. “Now, it has elsewhere been said 3 : ‘Verily, he who is the doer is the elemental soul. The causer of action through the organs is the inner Person. Now, verily, as a lump of iron, overcome by fire and beaten by workmen, passes over into a different form—so, assuredly, indeed, the elemental soul, overcome by the inner Person and beaten by Qualities, passes over into a different form. The mode of that different form, verily, has a fourfold covering, 1 is fourteenfold, 2 is transformed in eighty-four 3 different ways, is a host of beings. These varieties, verily, are driven by the Person, like “the wheel by the potter.” Now, as, when a lump of iron is being hammered, the fire [in it] is not overcome, so that Person is not overcome. This elemental soul ( bhūtātman ) is overcome ( abhibhūta ) because of its attachment [to Qualities].’
4. Now, it has elsewhere been said: ‘This body arises from sexual intercourse. It passes to development in hell[-darkness] ( niraya ). 4 Then it comes forth through the urinary opening. It is built up with bones; smeared over with flesh; covered with skin; filled full with feces, urine, bile, phlegm, marrow, fat, grease, and also with many diseases, like a treasure-house with wealth.’
5. Now, it has elsewhere been said: ‘The characteristics of the Dark Quality ( tamas ) are delusion, fear, despondency, sleepiness, weariness, heedlessness, old age, sorrow, hunger, thirst, wretchedness, anger, atheism ( nāstikya ), ignorance, jealousy, cruelty, stupidity, shamelessness, religious neglect, pride, unequableness.
The characteristics of the Passionate Quality ( rajas ), on the other hand, are inner thirst, affection, emotion, covetousness, maliciousness, lust, hatred, secretiveness, envy, insatiability, unsteadfastness, fickleness, distractedness, ambitiousness, acquisitiveness, favoritism towards friends, dependence upon surroundings, hatred in regard to unpleasant objects of sense, overfondness in regard to pleasant objects, sourness of utterance, gluttonousness. With these this elemental soul ( bhūtātman ) is filled full; with these it is “overcome” ( abhibhūta ). Therefore it undergoes different forms—yea, it undergoes different forms!’ ”
1. Then, indeed, assuredly, those chaste [Vālakhilyas], exceedingly amazed, united and said: “Sir, adoration be to you! Instruct us further. You are our way [of escape]. There is no other.
What is the rule ( vidhi ) for this elemental soul, whereby, on quitting this body, it may come to complete union ( sāyujya ) with the Soul (Ātman)?”
Then he said to them:—
2. “Now, it has elsewhere been said: ‘Like the waves in great rivers, there is no turning back of that which has previously been done. Like the ocean tide, hard to keep back is the approach of one’s death. Like a lame man—bound with the fetters made of the fruit of good and evil ( sad-asad ); like the condition of one in prison—lacking independence; like the condition of one in the realm of death—in a condition of great fear; like one intoxicated with liquor—intoxicated with delusion ( moha ); like one seized by an evil being—rushing hither and thither; like one bitten by a great snake—bitten by objects of sense; like gross darkness—the darkness of passion; like jugglery ( indrajāla )—consisting of illusion ( māyā-maya ), like a dream—falsely apparent; like the pith of a bananatree—unsubstantial; like an actor—in temporary dress; like a painted scene—falsely delighting the mind.’
Moreover it has been said:—
3. The antidote, assuredly, indeed, for this elemental soul ( bhūtātman ) is this: study of the knowledge of the Veda, and pursuit of one’s regular duty. Pursuit of one’s regular duty, in one’s own stage of the religious life—that, verily, is the rule! Other rules are like a bunch of grass. With this, one tends upwards; otherwise, downwards. That is one’s regular duty, which is set forth in the Vedas. Not by transgressing one’s regular duty does one come into a stage of the religious life. Some one says: ‘He is not in any of the stages of the religious life! Verily, he is one who practises austerity!’ That is not proper. [However], if one does not practise austerity, there is no success in the knowledge of the Soul (Ātman), nor perfection of works. For thus has it been said:—
4. ‘Brahma is!’ says he who knows the Brahma-knowledge.
‘This is the door to Brahma!’ says he who becomes free of evil by austerity.
‘ Om is the greatness of Brahma!’ says he who, completely absorbed, meditates continually.
Therefore, by knowledge ( vidyā ), by austerity ( tapas ), and by meditation ( cintā ) Brahma is apprehended.
He becomes one who goes beyond [the lower] Brahma, even to the state of supreme divinity above the gods; he obtains a happiness undecaying, unmeasured, free from sickness—he who, knowing this, reverences Brahma with this triad [i. e. knowledge, austerity, and meditation].
So when this chariot-rider 1 is liberated from those things wherewith he was filled full and overcome, then he attains complete union ( sāyujya ) with the Ātman (Soul).”
5. Then they said: “Sir, you are the explainer! You are the explainer! 2 What has been said has been duly fixed in mind by us.—Now, answer a further question.
Agni (Fire), Vāyu (Wind), and Āditya (Sun); time—whatever it is—, breath, and food; Brahmā, Rudra, and Vishṇu 3 —some meditate upon one, some upon another. Tell us which one is the best?”
Then he said to them:—
6. “These are, assuredly, the foremost forms of the supreme, the immortal, the bodiless Brahma. To whichever one each man is attached here, in its world he rejoices indeed. For thus has it been said 4 : ‘Verily, this whole world is Brahma.’
Verily, these, which are its foremost forms, one should meditate upon, and praise, but then deny. For with these one moves higher and higher in the worlds. But in the universal dissolution he attains the unity of the Person—yea, of the Person!” ’ 5
1. Now, then, this is Kutsāyana’s Hymn of Praise.—
2. Verily, in the beginning this world was Darkness ( tamas ) alone. That, of course, would be in the Supreme. When impelled by the Supreme, that goes on to differentiation. That form, verily, is Passion ( rajas ). That Passion, in turn, when impelled, goes on to differentiation. That, verily, is the form of Purity ( sattva ).
That Purity, when impelled, flowed forth as Essence ( rasa ). That part is what the intelligence-mass here in every person is—the spirit which has the marks of conception, determination, and self-conceit, Prajāpati (Lord of Creation) under the name individuality. 1 These forms of Him have previously been mentioned. 2
Now then, assuredly, indeed, the part of Him which is characterized by Darkness ( tamas )—that, O ye students of sacred knowledge, is this Rudra. Now then, assuredly, indeed, the part of Him which is characterized by Passion ( rajas )—that, O ye students of sacred knowledge, is this Brahmā. Now then, assuredly, indeed, the part of Him which is characterized by Purity ( sattva )—that, O ye students of sacred knowledge, is this Vishṇu.
Verily, that One became threefold. He developed forth eightfold, elevenfold, twelvefold, into an infinite number of parts. Because of having developed forth, He is a created being ( bhūta ); has entered into and moves among created beings; He became the overlord of created beings. That is the Soul (Ātman) within and without—yea, within and without!
1. He [i. e. the Soul, Ātman] bears himself ( ātmānam ) twofold: as the breathing spirit ( prāṇa ) here, and as you sun ( āditya ).
Likewise, two in number, verily, are these his paths: an inner and an outer. Both these return upon themselves with a day and a night.
Yon sun, verily, is the outer Soul (Ātman). The inner Soul (Ātman) is the breathing spirit.
Hence the course of the inner Soul (Ātman) is measured by the course of the outer Soul (Ātman). 1 For thus has it been said: ‘Now, whoever is a knower, freed from evil, an overseer of his senses, pure-minded, established on That, introspective, is even He [i. e. the Soul, the Ātman].’
And the course of the outer Soul ( bahir-ātman ) is measured by the course of the inner Soul ( antar-ātman ). For thus has it been said: ‘Now, that golden Person who is within the sun, 2 who looks down upon this earth from his golden place, is even He who dwells within the lotus of the heart and eats food.’
2. Now, He who dwells within the lotus of the heart and eats food, is the same as that solar fire which dwells in the sky, called Time, the invisible, which eats all things as his food.
What is the lotus, and of what does it consist?
This lotus, assuredly, is the same as space. These four quarters of heaven and the four intermediate quarters are the form of its leaves.
These two, the breathing spirit and the sun, go forth toward each other.
One should reverence them with the syllable Om [§ 3-5], with the Mystic Utterances ( vyāhṛti ) 1 [§ 6], and with the Sāvitrī Prayer [§ 7].
3. There are, assuredly, two forms of Brahma: the formed and the formless. 2 Now, that which is the formed is unreal; that which is the formless is real, is Brahma, is light.
That light is the same as the sun.
Verily, that came to have Om as its soul ( ātman ). He divided himself ( ātmānam ) threefold. 3 Om is three prosodial units ( a + u + m ). By means of these ‘the whole world is woven, warp and woof, across Him.’ 4
For thus has it been said: ‘One should absorb himself, meditating that the sun is Om. ’
4. Now it has elsewhere 5 been said: ‘Now, then, the Udgītha is Om; Om is the Udgītha. And so, verily, the Udgītha is yonder sun, and it is Om. ’
For thus has it been said: ‘. . . the Udgītha, which is called Om, a leader, brilliant, sleepless, ageless, deathless, three-footed, 6 three-syllabled, 7 also to be known as fivefold, 8 hidden in the secret place [of the heart].’
For thus has it been said 9 : ‘The three-quartered Brahma has its root above. 1 Its branches are space, wind, fire, water, earth, and the like. This Brahma has the name of ‘the Lone Fig-tree.’ Belonging to It is the splendor which is you sun, and the splendor too of the syllable Om. Therefore one should worship it with Om continually. He is the only enlightener of a man.’
For thus has it been said:—
5. Now, it has elsewhere been said: ‘This, namely a, u, and m [ = Om ], is the sound-form of this [Ātman, Soul].’
Feminine, masculine, and neuter: this is the sex-form.
Fire, wind, and sun: this is the light-form.
Brahmā, Rudra, and Vishṇu: this is the lordship-form.
The Gārhapatya sacrificial fire, the Dakshiṇāgni sacrificial fire, and the Āhavanīya sacrificial fire: this is the mouth-form.
The Rig-Veda, the Yajur-Veda, and the Sāma-Veda: this is the understanding-form.
Earth ( bhūr ), atmosphere ( bhuvas ), and sky ( svar ): this is the world-form.
Past, present, and future: this is the time-form.
Breath, fire, and sun: this is the heat-form.
Food, water, and moon: this is the swelling-form.
Intellect ( buddhi ), mind ( manas ), and egoism ( ahaṁkāra ): this is the intelligence-form.
The Prāṇa breath, the Apāna breath, and the Vyāna breath: this is the breath-form.
Hence these are praised, honored, and included by saying Om. For thus has it been said 3 : ‘This syllable Om, verily, O Satyakāma, is both the higher and the lower Brahma.’
6. Now [in the beginning], verily, this world was unuttered.
When he [the Soul, Ātman], who is the Real ( satya ), who is Prajāpati (Lord of Creation), had performed austerity, he uttered bhūr (earth), bhuvas (atmosphere), and svar (sky).
This, indeed, is Prajāpati’s coarsest form, this ‘world-form.’ Its head is the sky ( svar ). The atmosphere ( bhuvas ) is the navel. The feet are the earth ( bhūr ). The eye is the sun ( āditya ), for a person’s great material world ( mātrā ) depends upon the eye, for with the eye he surveys material things. Verily, the eye is the Real; for stationed in the eye a person moves about among all objects.
Therefore one should reverence bhūr (earth), bhuvas (atmosphere), and svar (sky); for thereby Prajāpati, the Soul of all, the eye of all, becomes reverenced, as it were.
For thus has it been said: ‘Verily, this is the all-supporting form of Prajāpati. This whole world is hidden in it, and it is hidden in this whole world. Therefore this [is what] one should worship.’
Yonder sun, verily, is Savitṛi. He, verily, is to be sought thus by one desirous of the Soul (Ātman)—say the expounders of Brahma ( brahma-vādin ).
Savitṛi, verily, is God. Hence upon that which is called his splendor do I meditate—say the expounders of Brahma.
Thoughts, verily, are meditations. And may he inspire these for us—say the expounders of Brahma.
Now, ‘splendor’ ( bharga ).—
Verily, he who is hidden in yonder sun is called ‘splendor,’ and the pupil in the eye, too! He is called ‘ bhar-ga ’ because with the light-rays ( bhā ) is his course ( gati ).
Or, Rudra (the Terrible) is called ‘ bharga ’ because he causes to dry up ( bharjayati )—say the expounders of Brahma.
Now bha means that he illumines ( bhāsayati ) these worlds. ra means that he gladdens ( rañjayati ) beings here. ga means that creatures here go ( gacchanti ) into him and come out of him. Therefore, because of being bha-ra-ga, he is ‘ bharga. ’
Sūrya (the sun) is [so named] because of the continual pressing out ( sūyamāna ). 1 Savitṛi (the sun) is [so named] because of its stimulating ( savana ). Āditya (the sun) is [so named] because of its taking up unto itself ( ādāna ). Pāvana (fire) is [so named] because of its purifying ( pavana ). Moreover, Āpas (water) is [so named] because of its causing to swell ( āpyāyana ).
For thus has it been said 2 : ‘Assuredly, the Soul (Ātman) of one’s soul is called the Immortal Leader. As perceiver, thinker, goer, evacuator, begetter, doer, speaker, taster, smeller, seer, hearer—and he touches—the All-pervader [i.e. the Soul, the Ātman] has entered the body.’
For thus has it been said 3 : ‘Now, where knowledge is of a dual nature, 4 there, indeed, one hears, sees, smells, tastes, and also touches; the soul knows everything. Where knowledge is not of a dual nature, being devoid of action, cause, or effect, unspeakable, incomparable, indescribable—what is that? It is impossible to say!’
8. This Soul (Ātman), assuredly, indeed, is Īśāna (Lord), Śambhu (the Beneficent), Bhava (the Existent), Rudra (the Terrible), Prajāpati (Lord of Creation), Viśvasṛij (Creator of All), Hiraṇyagarbha (Golden Germ), Truth ( satya ), Life ( prāṇa ), Spirit ( haṁsa ), Śāstṛi (Punisher, or Commander, or Teacher), Vishṇu (Pervader), Nārāyaṇa (Son of Man), 1 Arka (the Shining), Savitṛi (Vivifier, the sun). Dhātṛi (Creator), Vidhātṛi (Ordainer), Samrāj (Sovereign), Indra, Indu (the moon). He it is who gives forth heat, who is covered with a thousand-eyed, golden ball, like a fire [covered] with a fire. Him, assuredly, one should desire to know. He should be searched for.
Having bidden peace to all creatures, and having gone to the forest, then having put aside objects of sense, from out of one’s own body one should perceive Him,
9. Therefore, verily, he who knows this has both these [i. e. breath and the sun] as his soul ( ātman, self); he (Ātman), meditates only in himself, he sacrifices only in himself. Such meditation and a mind devoted to such practise—that is a thing praised by the wise.
One should purify the impurity of his mind with [the formula] ‘What has been touched by leavings.’ He repeats the formula ( mantra ):—
First [i. e. before eating] he swathes [his breath] with water. 1 ‘Hail to the Prāṇa breath! Hail to the Apāna breath! Hail to the Vyāna breath! Hail to the Samāna breath! Hail to the Udāna breath!’—with these five Hails he offers the oblation.
Then, with voice restrained, he eats the remainder.
Then, afterwards, he again swathes with water.
So, having sipped, having made the sacrifice to the Soul, he should meditate upon the Soul with the two [formulas] ‘As breath and fire’ and ‘Thou’rt all’:—
So he who eats by this rule, indeed, comes not again into the condition of food. 2
10. Now, there is something else to be known. There is a higher development of this Ātman-sacrifice, namely as concerns food and the eater. The further explanation of this [is as follows].
The conscious person stands in the midst of Matter ( pradhāna ). He is an enjoyer, for he enjoys the food of Nature ( prakṛti ). Even this elemental soul ( bhūtātman ) is food for him; its maker is Matter. Therefore that which is to be enjoyed consists of the three Qualities ( guṇa ), and the enjoyer is the person who stands in the midst.
Here observation is clearly proof. Since animals spring from a source, therefore what is to be enjoyed is the source. Thereby is explained the fact that Matter is what is to be enjoyed. Therefore the person is an enjoyer, and Nature is what is to be enjoyed. Being therein, he enjoys.
The food derived from Nature through the transformation in the partition of the three Qualities becomes the subtile body ( liṅga ), which includes from intellect up to the separate elements ( viśeṣa ). Thereby an explanation is made of the fourteenfold course. 1
There is no apprehension of the sweetness of the source, so long as there has been no production.
It [i. e. Nature] also comes to have the condition of food in these three conditions: childhood, youth, and old age. The condition of food is because of the transformation.
Thus, as Matter passes on to the state of being manifest, there arises the perception of it. And therein, [namely] in [the tasting of] sweetness, there arise intellect and the like, even determination, conception, and self-conceit. So, in respect to objects of sense, the five [organs of sense] arise in [the tasting of] sweetness. Thus arise all actions of organs and actions of senses. 2
Thus the Manifest is food, and the Unmanifest is food.
The enjoyer thereof is without qualities. [But] from the fact of his enjoying it is evident that he possesses consciousness ( caitanya ).
As Agni (Fire), verily, is the eater of food among the gods and Soma is the food, 3 so he who knows this eats food with Fire. 4
The elemental soul ( bhūtātman ) is called Soma. He who has the Unmanifest as his mouth is called Agni (Fire), because of the saying: ‘The person, truly, with the Unmanifest as his mouth, enjoys the three Qualities.’
He indeed who knows this is an ascetic ( saṁnyāsin ) and a devotee ( yogin ) and a ‘performer of the sacrifice to the Soul (Ātman).’ Now, as there is no one to touch harlots who have entered into a vacant house, so he who does not touch objects of sense that enter into him is an ascetic and a devotee and a ‘performer of the sacrifice to the Soul (Ātman).’
11. This, verily, is the highest form of the Soul (Ātman), namely food; for truly, this life ( prāṇa, breath) consists of food. For thus has it been said 1 : ‘If one does not eat, he becomes a non-thinker, a non-hearer, a non-toucher, a non-seer, a non-speaker, a non-smeller, a non-taster, and he lets go his vital breaths.’ [And furthermore:] ‘If, indeed, one eats, he becomes well supplied with life; he becomes a thinker; he becomes a hearer; he becomes a toucher; he becomes a speaker; he becomes a taster; he becomes a smeller; he becomes a seer.’ For thus has it been said 2 :—
12. Now, it has elsewhere been said: ‘Verily, all things here fly forth, day by day, desiring to get food. The sun takes food to himself by his rays. Thereby he gives forth heat. When supplied with food, living beings here digest. 3 Fire, verily, blazes up with food.’ This world was fashioned by Brahma with a desire for food. Hence, one should reverence food as the Soul (Ātman). For thus has it been said 1 :—
13. Now, it has elsewhere been said: ‘That form of the blessed Vishṇu which is called the All-supporting—that, verily, is the same as food. Verily, life ( prāṇa ) is the essence of food; mind, of life; understanding ( vijñāna ), of mind; bliss, of understanding.’ He becomes possessed of food, life, mind, understanding, and bliss who knows this. Verily, in as many things here on earth as do eat food does he eat food who knows this.
14. Now, it has elsewhere been said: ‘Food, verily, is the source of this whole world; and time, of food. The sun is the source of time.’
The form thereof is the year, which is composed of the moments and other durations of time, and which consists of twelve [months]. Half of it is sacred to Agni: half, to Varuṇa. From the asterism Maghā (the Sickle) to half of Śravishṭhā (the Drum) 2 in the [sun’s southward] course is sacred to Agni. In its northward course, from Sarpa (the Serpent) to half of Śravishṭhā is sacred to Soma. Among these [asterisms] each month of Ātman [viewed as the year] includes nine quarters 3 according to the corresponding course [of the sun through the asterisms]. On account of the subtilty [of time] this [course of the sun] is the proof, for only in this way is time proved. Apart from proof there is no ascertaining of the thing to be proved. However, the thing to be proved [e.g. time] may come to be proved from the fact of its containing parts [e.g. moments, etc.], to the cognizance of the thing itself. For thus has it been said:—
Whoever reverences Time as Brahma, from him time withdraws afar. For thus has it been said:—
15. There are, assuredly, two forms of Brahma: Time and the Timeless. That which is prior to the sun is the Timeless ( a-kāla ), without parts ( a-kala ). But that which begins with the sun is Time, which has parts. Verily, the form of that which has parts is the year. From the year, in truth, are these creatures produced. Through the year, verily, after having been produced, do they grow. In the year they disappear. Therefore, the year, verily, is Prajāpati, is Time, is food, is the Brahma-abode, and is Ātman. For thus has it been said:—
16. This embodied Time is the great ocean of creatures. In it abides he who is called Savitṛi, 1 from whom, indeed, are begotten moon, stars, planets, the year, and these other things.
And from them comes this whole world here, and whatever thing, good or evil, may be seen in the world. Therefore Brahma is the soul ( ātman ) of the sun. So, one should reverence the sun as a name of Time. Some say 2 : ‘Brahma is the sun.’ Moreover it has been said:—
17. Verily, in the beginning this world was Brahma, the limitless One—limitless to the east, limitless to the south, limitless to the west, limitless to the north, and above and below, limitless in every direction. Truly, for him east and the other directions exist not, nor across, nor below, nor above.
Incomprehensible is that supreme Soul (Ātman), unlimited, unborn, not to be reasoned about, unthinkable—He whose soul is space ( ākāśātman ) 1 ! In the dissolution of the world He alone remains awake. From that space He, assuredly, awakes this world, which is a mass of thought. It is thought by Him, and in Him it disappears.
His is that shining form which gives heat in yonder sun and which is the brilliant light in a smokeless fire, as also the fire in the stomach which cooks food. For thus has it been said: ‘He who is in the fire, and he who is here in the heart, and he who is yonder in the sun—he is one.’
To the unity of the One goes he who knows this.
18. The precept for effecting this [unity] is this: restraint of the breath ( prāṇāyāma ), withdrawal of the senses ( pratyāhāra ), meditation ( dhyāna ), concentration ( dhāraṇā ), contemplation ( tarka ), absorption ( samādhi ). Such is said to be the sixfold Yoga. By this means.
For thus has it been said:—
19. Now, it has elsewhere been said: ‘Verily, when a knower has restrained his mind from the external, and the breathing spirit ( prāṇa ) has put to rest objects of sense, thereupon let him continue void of conceptions. Since the living individual ( jīva ) who is named “breathing spirit” has arisen here from what is not breathing spirit, therefore, verily, let the breathing spirit restrain his breathing spirit in what is called the fourth condition ( turya ).’ 1 For thus has it been said:—
20. Now, it has elsewhere been said: ‘One may have a higher concentration than this. By pressing the tip of his tongue against the palate, by restraining voice, mind, and breath, one sees Brahma through contemplation.’ When through self, by the suppressing of the mind, one sees the brilliant Self which is more subtile than the subtile, then having seen the Self through one’s self, one becomes self-less ( nir-ātman ). Because of being selfless, he is to be regarded as incalculable ( a-saṅkhya ), without origin—the mark of liberation ( mokṣa ). This is the supreme secret doctrine ( rahasya ). For thus has it been said:—
21. Now, it has elsewhere been said: ‘There is an artery, 1 called the Sushumnā, leading upwards, conveying the breath, piercing through the palate. Through it, by joining ( √yuj ) the breath, the syllable Om, and the mind, one may go aloft. By causing the tip of the tongue to turn back against the palate and by binding together ( saṁ-yojya ) the senses, one may, as greatness, perceive greatness.’ Thence he goes to selflessness. Because of selflessness, one becomes a non-experiencer of pleasure and pain; he obtains the absolute unity ( kevalatva ). For thus has it been said:—
22. Now, it has elsewhere been said: ‘Verily, there are two Brahmas to be meditated upon: sound and non-sound. Now, non-sound is revealed only by sound.’ Now, in this case the sound-Brahma is Om. Ascending by it, one comes to an end in the non-sound. So one says: ‘This, indeed, is the way. This is immortality. This is complete union ( sāyujyatva ) and also peacefulness ( nirvṛtatva ).’
Now, as a spider mounting up by means of his thread ( tantu ) obtains free space, thus, assuredly, indeed, does that meditator, mounting up by means of Om, obtain independence ( svātantrya ).
Others expound the sound[-Brahma] in a different way. By closing the ears with the thumbs they hear the sound of the space within the heart. Of it there is this sevenfold comparison: like rivers, a bell, a brazen vessel, a wheel, the croaking of frogs, rain, as when one speaks in a sheltered place.
Passing beyond this variously characterized [sound-Brahma], men disappear in the supreme, the non-sound, the unmanifest Brahma. There they are unqualified, indistinguishable, like the various juices which have reached the condition of honey. 1 For thus has it been said:—
23. Now, it has elsewhere been said: ‘The sound-Brahma is the syllable Om. That which is its acme is tranquil, soundless, fearless, sorrowless, blissful, satisfied, steadfast, immovable, immortal, unshaken, enduring, named Vishṇu (the Pervader). So for paramountcy one should reverence both these. For thus has it been said:—
24. Now, it has elsewhere been said: ‘The body is a bow. 2 The arrow is Om. The mind is its point. Darkness is the mark. Having pierced through the darkness, one goes to what is not enveloped in darkness. Then, having pierced through what is thus enveloped, one sees Him who sparkles like a wheel of fire, of the color of the sun, mightful, the Brahma that is beyond darkness, that shines in yonder sun, also in the moon, in fire, in lightning. Now, assuredly, when one has seen Him, one goes to immortality.’ For thus has it been said:—
25. Now, it has elsewhere been said: ‘He who, with senses indrawn as in sleep, with thoughts perfectly pure as in slumber, being in the pit of senses yet not under their control, perceives Him who is called Om, a leader, brilliant, sleepless, ageless, deathless, 1 sorrowless—he himself becomes called Om, a leader, brilliant, sleepless, ageless, deathless, sorrowless.’ For thus has it been said:—
26. Now, it has elsewhere been said: ‘Verily, as the huntsman draws in fish with his net and sacrifices them in the fire of his stomach, thus, assuredly, indeed, does one draw in these breaths with Om and sacrifice them in the fire that is free from ill. 2
Furthermore, it is like a heated caldron. Now, as ghee in a heated caldron lights up by contact with [lighted] grass or wood, thus, assuredly, indeed, does he who is called non-breath light up by contact with the breaths.
Now, that which lights up is a form of Brahma, and that is the highest place of Vishṇu, and that is the Rudra-hood of Rudra. That, having divided itself ( ātmānam ) thus unmeasured times, fills these worlds. For thus has it been said:—
27. Now, it has elsewhere been said: ‘Assuredly, this is the heat of Brahma, the supreme, the immortal, the bodiless—even the warmth of the body.’
For that [heat] this [body] is the melted butter (ghee). 1
Now, although it [i. e. the heat] is manifest, verily it is hidden 2 in the ether ( nabhas ) [of the heart]. Therefore by intense concentration they so disperse the space in the heart that the light, as it were, of that [heat] appears.
Thereupon one passes speedily into the same condition [of light], as a lump of iron that is hidden in the earth passes speedily into the condition of earthiness. As fire, ironworkers, and the like do not overcome a lump of iron that is in the condition of clay, so [in Yoga] thought together with its support vanishes away. 3 For thus has it been said:—
28. Now, it has elsewhere been said: ‘Having passed beyond the elements ( bhūta ), the senses, and objects of sense; thereupon having seized the bow whose string is the life of a religious mendicant ( pravrajya ) and whose stick is steadfastness; and with the arrow which consists of freedom from selfconceit ( an-abhimāna ) having struck down the first warder of the door to Brahma [i. e. egoism, ahaṁkāra ]—he who has confusion ( sammoha ) as his crown, covetousness and envy as his ear-rings, lassitude, drunkenness, and impurity ( agha ) as his staff, lord of self-conceit, who seizes the bow whose string is anger and whose stick is lust, and who slays beings here with the arrow of desire—having slain him, having crossed over with the raft of the syllable Om to the other side of the space in the heart, in the inner space which gradually becomes manifest one should enter the hall of Brahma, as the miner seeking minerals enters into the mine. Then let him disperse the fourfold 1 sheath of Brahma by the instruction of a spiritual teacher ( guru ).
Henceforth being pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, independent, he abides in his own greatness. 2
Henceforth, having seen [the soul] which abides in his own greatness, he looks down upon the wheel of transmigrating existence ( saṁsāra ) as upon a rolling chariot-wheel.’
For thus has it been said:—
29. Having spoken thus, absorbed in thought, Śākāyanya did obeisance to him 3 and said: ‘By this Brahma-knowledge, O king, did the sons of Prajāpati 1 ascend the path of Brahma.
By the practise of Yoga one gains contentment, endurance of the pairs of opposites ( dvandva ), and tranquillity ( śāntatva ).
This profoundest mystery one should not mention 2 to any one who is not a son, or who is not a pupil, or who is not tranquil. However, to one who is devoted to none other [than to his teacher] or to one who is supplied with all the qualifications ( guṇa ), one may give it.
30. Om ! One should be in a pure place, himself pure ( śuci ), abiding in pureness ( sattva ), studying the Real ( sat ), speaking of the Real, meditating upon the Real, sacrificing to the Real. 3 Henceforth, in the real Brahma which longs for the Real, he becomes completely other. So he has the reward ( phala ) of having his fetters cut; becomes void of expectation, freed from fear in regard to others [as fully] as in regard to himself, void of desire. He attains to imperishable, immeasurable happiness, and continues [therein].
Verily, freedom from desire ( niṣkāmatva ) is like the choicest extract from the choicest treasure. For, a person who is made up of all desires, who has the marks of determination, conception, and self-conceit, is bound. Hence, in being the opposite of that, he is liberated.
On this point some say: “It is a quality ( guṇa ) which by force of the developing differentiation of Nature ( prakṛti ) comes to bind the self with determination [and the like], and that liberation results from the destruction of the fault of determination [and the like].”
[But] it is with the mind, truly, that one sees. It is with the mind that one hears. Desire, conception, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, meditation, fear—all this is truly mind. 1
Borne along and defiled by the stream of Qualities, unsteady, wavering, bewildered, full of desire, distracted one goes on into the state of self-conceit. In thinking “This is I” and “That is mine” one binds himself with himself, as does a bird with a snare! 2 Hence a person who has the marks of determination, conception, and self-conceit is bound. Hence, in being the opposite of that, he is liberated. 3 Therefore one should stand free from determination, free from conception, free from self-conceit. This is the mark of liberation ( mokṣa ). This is the pathway to Brahma here in this world. This is the opening of the door here in this world. By it one will go to the farther shore of this darkness, for therein all desires are contained. 4 On this point they quote 5 :—
Having spoken thus, Śākāyanya became absorbed in thought.
Marut, having done obeisance and shown proper honor to him, having attained his end, departed by the northern course of the sun, for there is no approach by a side-path here in the world. This is the path to Brahma here in the world. Piercing through the door of the sun, he departed aloft. On this point they quote 7 :—
Therefore yonder blessed sun is the cause of creation ( sarga ), of heaven ( svarga ), and of final emancipation ( apavarga ). 1
31. Of what nature, verily, are these senses that range forth? And who is the one here who goes forth and restrains them?—Thus has it been said.
The answer is: ‘They are of the nature of soul ( ātmaka ), for the soul is he who goes forth and restrains them. There are enticing objects of sense ( apsaras ), and there are so-called luminous rays. With his five rays he feeds upon objects ( viṣaya ).’
‘Which soul?’
‘He who has been described 2 as “pure, clean, void, tranquil, and of other marks.” He is to be apprehended by his own peculiar marks.
Some say 3 that the mark of Him who is without any mark is what heat and [anything] pervaded by it is to fire, and what a most agreeable taste is to water.
Now others say 4 it is speech, hearing, sight, mind, breath; now others 5 that it is intellect, steadfastness, memory, intelligence. Now, verily, these are the marks of Him, even as sprouts here are the mark of a seed, as smoke, light, and sparks are the marks of a fire. On this point they quote 1 :—
32. From Him, indeed, [who is] in the soul ( ātman ) come forth all breathing creatures, all worlds, all the Vedas, all gods, all beings. The mystic meaning ( upaniṣad ) thereof is: The Real of the real. 2
Now, as from a fire, laid with damp fuel, clouds of smoke separately issue forth; so, lo verily, from this great Being ( bhūta ) has been breathed forth that which is Rig-Veda, Yajur-Veda, Sāma-Veda, [Hymns of] the Atharvans and Aṅgirases, Legend ( itihāsa ), Ancient Lore ( purāṇa ), Sciences ( vidyā ), Mystic Doctrines ( upaniṣad ), Verses ( śloka ), Aphorisms ( sūtra ), Explanations ( anuvyākhyāna ), and Commentaries ( vyākhyāna ). From It, indeed, all beings here [were breathed forth].’ 3
33. Verily, this [Gārhapatya] sacrificial fire with its five bricks is the year. For that [fire] the bricks are these: spring, summer, the rains, autumn, winter. So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this sacrificial fire is the earth, Prajāpati’s first sacrificial pile. With its hands it raises the sacrificer up to the atmosphere, and offers him to Vāyu (the Wind). Verily, the wind is breath.
Verily, breath ( prāṇa ) is a sacrificial fire [i.e. the second, the Dakshiṇa fire]. For that the bricks are these: the Prāṇa breath, the Vyāna breath, the Apāna breath, the Samāna breath, the Udāna breath. So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this sacrificial fire is the atmosphere, Prajāpati’s second sacrificial pile. With its hands it raises the sacrificer up to the sky, and offers him to Indra. Verily, Indra is yonder sun.
He [Indra] is this [third, the Āhavanīya] fire. For that the bricks are these: the Rig-Veda, the Yajur-Veda, the Sāma-Veda, [the Hymns of] the Atharvans and Aṅgirases [i.e. the Atharva-Veda], Legend ( itihāsa ), and Ancient Lore ( purāṇa ). So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this sacrificial fire is that sky, Prajāpati’s third sacrificial pile. With its hands it makes a present of the sacrificer to the Knower of Ātman (the Soul). 1 Then the Knower of Ātman raises him up and offers him to Brahma. There he becomes blissful, joyful.
34. The Gārhapatya fire is the earth. The Dakshiṇa fire is the atmosphere. The Āhavanīya fire is the sky. Hence they are [called] ‘Purifying’ ( pavamāna ), ‘Purifier’ ( pāvaka ), and ‘Pure’ ( śuci ). 2 Thereby one’s sacrifice is made manifest.
Since the digestive fire also is a combination of ‘Purifying,’ ‘Purifier,’ and ‘Pure,’ therefore this fire should be worshiped with oblations, should be built up, should be praised, should be meditated upon.
The sacrificer, when he takes the sacrificial butter, seeks meditation upon divinity thus:—
And thus too one discerns the meaning of the sacred verse ( mantra ). 1 ‘That desirable splendor of Savitṛi’ should be meditated upon as [the desirable splendor] of Him who is the meditator abiding in the intellect. Here in the world one reaches the place of tranquillity for the mind; he places it in the Self (Ātman) indeed.
On this point there are these verses:—
Hence, for those who do not perform the Agnihotra sacrifice, who do not build up the fire, who do not know, who do not meditate, the recollection of the heavenly abode of Brahma is obstructed. Therefore, the fire should be worshiped with oblations, should be built up, should be praised, should be meditated upon.
35. Adoration to Agni (Fire), who dwells in the earth, who remembers the world! 2 Bestow the world upon this worshiper!
Adoration to Vāyu (Wind), who dwells in the atmosphere, who remembers the world! Bestow the world upon this worshiper!
Adoration to Āditya (Sun), who dwells in heaven, who remembers the world! Bestow the world upon this worshiper! 3
Adoration to Brahma, who dwells in all, who remembers all! Bestow all upon this worshiper!
He who is yonder, yonder Person in the sun—I myself am he.
Verily, that which is the sunhood of the sun is the Eternal Real. That is the pure, the personal, the sexless ( a-liṅga ).
Of the bright power that pervades the sky ( nabhas ) it is only a portion which is, as it were, in the midst of the sun, in the eye, and in fire. That is Brahma. That is the Immortal. That is Splendor. That is the Eternal Real.
Of the bright power that pervades the sky it is only a portion which is the nectar in the midst of the sun, of which, too, the moon (Soma) and breathing spirits ( prāṇa ) are only sprouts. That is Brahma. That is the Immortal. That is Splendor. That is the Eternal Real.
Of the bright power that pervades the sky it is only a portion which shines as the Yajur-Veda 2 in the midst of the sun. That is Om, water, light, essence—the immortal Brahma! Bhūr ! Bhuvas ! Svar ! Om !
Of the bright power that pervades the sky it is only a portion which, rising in the midst of the sun, becomes the two light-rays. That is the knower of unity, the Eternal Real. That is the Yajur-Veda. That is heat. That is fire. That is wind. That is breath. That is water. That is the moon. That is the bright. That is the immortal. That is the realm of Brahma. That is the ocean of light. In It, indeed, worshipers become dissolved like the lump of salt. 1 That, verily, is the Brahma-unity, for therein all desires are contained. 2 On this point they quote:—
36. Assuredly, indeed, of the light-Brahma there are these two forms: one, the Tranquil ( śānta ); and the other, the Abounding.
Now, of that which is the Tranquil, space ( kha ) is the support. And of that which is the Abounding, food here is the support.
Therefore one should offer sacrifice in the sacrificial space ( vedi ) with sacred verses ( mantra ), herbs, ghee, flesh, sacrificial cakes, boiled rice, and the like, and also—regarding the mouth as the Āhavanīya fire—with food and drink cast ( avasṛṣṭa ) in the mouth, for the sake of an abundance of vigor, for the winning of the holy ( puṇya ) world, and for immortality.
On this point they quote: ‘One who is desirous of heaven ( svarga ) should offer the Agnihotra sacrifice. One wins the realm of Yama with the Agnishṭoma sacrifice, the realm of the moon (Soma) with the Uktha, the realm of the sun ( sūrya ) with the Shoḍaśin (the sixteen-day sacrifice), an independent realm with the Atirātra sacrifice, that of the Lord of Creation (Prajāpati) with the sacrifice which continues to the end of a thousand years.’
37. Therefore, one should reverence with Om that unlimited bright power. This has been manifested in threefold wise: in fire, in the sun, and in the breath of life.
Now, the channel [which is between them] causes the abundance of food that has been offered in this fire to go unto the sun. The moisture which flows therefrom rains down like a chant (Udgītha). Thereby living creatures here exist. From living creatures come offspring.
On this point they quote: ‘The oblation which has been offered in the fire it causes to go unto the sun. The sun rains that down with its rays. Thereby arises food; from food, the production of beings.’
For thus has it been said:—
38. He who performs the Agnihotra sacrifice rends the net of eager desire ( lobha ).
Thence, having cut off confusion ( sammoha ), he no longer approves of anger.
Meditating upon desire, he then cuts through the fourfold sheath 1 of Brahma.
Thence he goes to the highest ether. There, truly, having cut through the spheres of the sun, of the moon, of fire, and of Pure Being, himself being purified ( śuddha ), he sees the Intelligence ( caitanya ) which abides within Pure Being ( sattva ), immovable, immortal, unshaken, enduring, named Vishṇu, 2 the ultimate abode, endowed with true desires and with omniscience, independent, which stands in its own greatness. On this point they quote:—
Having meditated upon him who is of the measure of a thumb or of a span within the body, more subtile than the subtile, then one goes to the supreme condition; for therein all desires are contained. 3 On this point they quote:—
Om ! Adoration to Brahma! yea, adoration!
1. Agni, the Gāyatrī meter, the Trivṛit hymn, the Rathantara chant, the spring season, the Prāṇa breath, the stars, the Vasu gods, issue forth to the east; they shine, they rain, they praise, they enter again within and peer through an opening.
He is unthinkable, formless, unfathomable, concealed, unimpeachable, compact, inpenetrable, devoid of Qualities, pure, brilliant, enjoying Qualities ( guṇa ), fearful, unproduced, a master Yogī, omniscient, munificent, immeasurable, without beginning or end, illustrious, unborn, intelligent, indescribable, the creator of all, the soul ( ātman ) of all, the enjoyer of all, the lord of all, the inmost being of everything.
2. Indra, the Trishṭubh meter, the Pañcadaśa hymn, the Bṛihad chant, the summer season, the Vyāna breath, the moon, the Rudra gods, issue forth to the south. They shine, they rain, they praise, they enter again within and peer through an opening.
He is without beginning or end, unmeasured, unlimited, not to be moved by another, independent, devoid of marks, formless, of endless power, the creator, the enlightener.
3. The Maruts, the Jagatī meter, the Saptadaśa hymn, the Vairūpa chant, the rainy season, the Apāna breath, the planet Venus, the Āditya gods, issue forth to the west. They shine, they rain, they praise, they enter again within and peer through an opening.
That is tranquil, soundless, fearless, sorrowless, blissful, satisfied, steadfast, immovable, immortal, enduring, named Vishṇu (the Pervader), 1 the ultimate abode.
4. The Viśvadevas, the Anushṭubh meter, the Ekaviṁśa hymn, the Vairāja chant, the autumn season, the Samāna breath, Varuṇa, the Sādhya gods, issue forth to the north. They shine, they rain, they praise, they enter again within and peer through an opening.
He is pure within, clean, void, tranquil, breathless, selfless, endless.
5. Mitra and Varuṇa, the Paṅkti meter, the Triṇava and Trayastriṁśa hymns, the Śākvara and Raivata chants, the winter and the dewy seasons, 2 the Udāna breath, the Aṅgirases, the moon, issue forth above. They shine, they rain, they praise, they enter again within and peer through an opening.
. . . Him who is called Om, a leader, brilliant, sleepless, ageless, deathless, sorrowless. 1
6. Śani (Saturn), Rāhu (the Dragon’s Head), Ketu (the Dragon’s Tail), serpents, the Rākshasas (ogres), the Yakshas (sprites), men, birds, deer, elephants, and the like issue forth below. They shine, they rain, they praise, they enter again within and peer through an opening.
. . . . He who is intelligent, the avenger, within all, imperishable, pure, clean, shining, patient, tranquil.
7. He, truly, indeed, is the Self (Ātman) within the heart, very subtile, kindled like fire, assuming all forms. This whole world is his food. On Him creatures here are woven. 2
He is the Self which is free from evil, ageless, deathless, sorrowless, free from uncertainty, free from fetters, 3 whose conception is the Real, whose desire is the Real. He is the supreme Lord. He is the ruler of beings. He is the protector of beings. He is the separating bridge [or dam, setu ]. 4
This Soul (Ātman), assuredly, indeed, is Īśāna (Lord), Śambhu (the Beneficent), Bhava (the Existent), Rudra (the Terrible), Prajāpati (Lord of Creation), Viśvasṛij (Creator of All), Hiraṇyagarbha (Golden Germ), Truth ( satya ), Life ( prāṇa ), Spirit ( haṁsa ), Śāstṛi (Punisher, or Commander, or Teacher), the Unshaken, Vishṇu (Pervader), Nārāyaṇa (Son of Man). 5
He who is in the fire, and he who is here in the heart, and he who is yonder in the sun—he is one. 6
To Thee who art this, the all-formed, hidden in the real ether, be adoration!
8. Now then, the hindrances to knowledge, O king.
Verily, the source of the net of delusion ( moha ) is the fact of the association of one who is worthy of heaven with those who are not worthy of heaven. That is it. Although a grove is said to be before them, they cling to a low shrub.
Now, there are some who are continually hilarious, continually abroad, continually begging, continually living upon handicraft.
And moreover, there are others who are town-beggars, who perform the sacrifice for the unworthy, who are disciples of Śūdras, and who, though Śūdras, know the Scriptures ( śāstra ).
And moreover, there are others, who are rogues, who wear their hair in a twisted knot, who are dancers, mercenaries, religious mendicants, actors, renegades in the royal service, and the like.
And moreover, there are others who say ‘For a price we allay [the evil influences] of Yakshas (sprites), Rākshasas (ogres), Bhūtas (ghosts), spirit-bands, goblins, serpents, vampires, and the like.’
And moreover, there are others who falsely wear the red robe, ear-rings, and skulls.
And moreover, there are others who love to be a stumbling-block among believers in the Vedas by the stratagem of deceptive arguments in a circle, and false and illogical examples.
With these one should not associate. Verily, these creatures are evidently robbers, unfit for heaven. For thus has it been said:—
9. Verily, Bṛihaspati [the teacher of the gods] became Śukra [the teacher of the Asuras], and for the security of Indra created this ignorance ( avidyā ) for the destruction of the Asuras (devils). 1
By this [ignorance] men declare that the inauspicious is auspicious, and that the auspicious is inauspicious. They say that there should be attention to law ( dharma ) which is destructive of the Veda and of other Scriptures ( śāstra ). Hence, one should not attend to this [teaching]. It is false. It is like a barren woman. Mere pleasure is the fruit thereof, as also of one who deviates from the proper course. It should not be entered upon. For thus has it been said 2 :—